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Peter Neis

Rick Perry's Stem Cell Treatments - 0 views

www.politicolnews.com/ick-perrys-stem-cell-treatment

Rick Perry-stem cell Treatments Texas on stem cells FDA funding Embryo research Pres. Obama's Executive Orders politics of medicine.

shared by Peter Neis on 28 Aug 11 - No Cached
  • Peter Neis on 28 Aug 11
     
    The controversy is more one of pharmaceutical interests v.s. cures for disease rather than political beliefs and in this case it is a case of what's right and what is terribly wrong with our current government under President Obama.
tony curzon price

The moral agent | Review | Guardian Unlimited Books - 0 views

books.guardian.co.uk/...0,,2219723,00.html

macarthur

shared by tony curzon price on 03 Dec 07 - Cached
  • "I have never learned to trust it. I can't trust it to this day ... A dreadful doubt hangs over the whole achievement of literature." Thus wrote Joseph Conrad, in an essay published in the Manchester Guardian Weekly on December 4 1922. Long before Auden was telling us poetry makes nothing happen, or Adorno was saying there could be no poetry after Auschwitz, Conrad was questioning - fundamentally - the political and moral utility of writing. Yet this was a writer who drew the approbation of FR Leavis, the pre-eminent British supporter of the view that literature could play a role in the maintenance of civilisation. In 1941, Leavis described Conrad as being "among the very greatest novelists in the language - or any language".
  • "Both at sea and on land my point of view is English, from which the conclusions should not be drawn that I have become an Englishman. That is not the case. Homo duplex has in my case more than one meaning."
  • tony curzon price on 03 Dec 07
     
    impact of writing argument - applis to literature
tony curzon price

Xenophon, Works on Socrates - 0 views

www.perseus.tufts.edu/...ptext

aspasia economics feminsim socrates xenophone

shared by tony curzon price on 16 Dec 07 - Cached
  • tony curzon price on 16 Dec 07
     
    "When a sheep is ailing," said Socrates, "we generally blame the shepherd, and when a horse is vicious, we generally find fault with his rider. In the case of a wife, if she receives instruction in the right way from her husband and yet does badly, perhaps she should bear the blame; but if the husband does not instruct his wife in the right way of doing things, and so finds her ignorant, should he not bear the blame himself? [12] Anyhow, Critobulus, you should tell us the truth, for we are all friends here. Is there anyone to whom you commit more affairs of importance than you commit to your wife?" "There is not." "Is there anyone with whom you talk less?" "There are few or none, I confess." [13] "And you married her when she was a mere child and had seen and heard almost nothing?" "Certainly." "Then it would be far more surprising if she understood what she should say or do than if she made mistakes." [14] "But what of the husbands who, as you say, have good wives, Socrates? Did they train them themselves?" "There's nothing like investigation. I will introduce Aspasia to you, and she will explain the whole matter to you with more knowledge than I possess. [15] I think that the wife who is a good partner in the household contributes just as much as her husband to its good; because the incomings for the most part are the result of the husband's exertions, but the outgoings are controlled mostly by the wife's dispensation. If both do their part well, the estate is increased; if they act incompetently, it is diminished. [16] If you think you want to know about other branches of knowledge, I fancy I can show you people who acquit themselves creditably in any one of them."
tony curzon price

Multiculturalism's civic future: a response | openDemocracy - 0 views

opendemocracy.net/...multiculturalism_future

multiculturalism

shared by tony curzon price on 22 Jun 07 - Cached
  • Nick Pearce objects to my joining those who deny the possibility of state neutrality in relation to culture and identity. He says that I thereby regrettably place myself outside the liberal egalitarian tradition, but then adds that "in reality few believe that the state can or should embody one version of the good life". So, it is unclear to me what the objection about neutrality is.
    • tony curzon price
      tony curzon price on 22 Jun 07
       
      Pearce want liberal "state neutrality to identity" - in other words, no preferences for this or that group based just on who they happen to be, where they come from historically or geographically or ethnically etc. Modood goes on to point out that Pearce says that "no one really believes that the state can embody one version of the good life", and Modood thinks this lets him off the first objection. I don't get the argument: a state could be set up to make some types of lives easier than others (eg secular consumerist versus religious) and yet not "embody one version"... of the good life. If there are 2 types of lives possible under a state, one slightly harder to pursue, does that mena the state "embodies the easier version?" And is the answer to this a function of the degree of cost?
  • Some critics of multiculturalism worry about "where it will all end", and so deny that multiculturalism is compatible with individual rights, with equality before the law, with civic belonging.
    • tony curzon price
      tony curzon price on 22 Jun 07
       
      this seems to me to be the sort of argument: imagine a case where multiculturalism allows something _incompatible_ with individual rights - as in the clitoridectomy example. Then individual rights should trump "culural rights". Now imagine the alternative case where multiculturalism allows something that can co-exist with individual rights. Why is there anything now for the state to do? In other words, where does it ever bite? This must go back to the original question about the _neutrality_ of the state. Only if neutrality is impossible, then there is room for multiculturalism as an organising principle.
Arabica Robusta

The time of the nation: negotiating global modernity | openDemocracy - 0 views

www.opendemocracy.net/...n-negotiating-global-modernity

neoliberalism globalization corporate-led foucault postmodernism social movements

shared by Arabica Robusta on 06 Jun 13 - No Cached
  • This depoliticised nature of the contemporary, seen as the conceptual and experiential embodiment of globalised capitalism, consequently poses problems far more significant than the mere survival of the nation-state.
  • Undoubtedly, since the demise of the postmodern epoch in the popular and academic imagination, the acceleration of technological forces in commerce and communication - that have paved the way for increased capital accumulation, exchange and crisis - have only heightened what Foucault and Jameson gesture towards as a lived sensation of pure simultaneity.
  • In opposition to the crisis of the political generated by the false amalgamation of coeval living experiences, we might propose the concept of modernity; a concept that the nation-state might be perfectly situated to help elucidate. On this model, I would argue, modernity can be seen as linked to a increased self-consciousness of a secular conception of one's individual finitude (in the form of mortality but also one's personal and societal limits), and the collective negotiation of this issue via a democratic politics.
  • ...10 more annotations...
  • Undoubtedly some of the impotence of movements such as Occupy can be attributed to the same false utopianism of a borderless world of cyber-communities and multinational companies, whose liberating effects have been a far cry from lived reality.
  • However, the heterotopian potential of the nation-state is vividly problematised through the realisation that twentieth or twenty-first century globalisation, divorced and independent of the influence of varying nation-states, is in fact a fallacy.
  • The question then becomes: how to conceive of the self-determining impulse of modernity - here encapsulated in nationalism - in the form of a  socio-political body that would be capable of maintaining that impulse through preserving the logic of democracy, and foster the requisite representative power in opposition to the power of transnational capitalism?
  • Borders are no longer simply dotted lines between nation-states, but often manifest themselves as ‘spontaneous’ entities such as security and health check zones all over major social and transit spaces, particularly in Europe and the West.
  • But how to conceive of a democratic entity powerful enough to appropriate the multiplicity and heterogeneity of globalised borders, that would also be able to withstand, what Balibar outlines as "the risk of being a mere arena for the unfettered domination of the private centres of power, which monopolise capital, communications and, perhaps also, arms"?
  • If this modern or modernist kernel is latent within the nation-state, then a significant reconfiguration is required since the language of nationhood and nationalism is certainly not one of contingent universality. Rather it is one of mythology: mythologies of ethnicity, of genealogy, of autochthony.
  • If we cannot do away with borders, then they must remain out of necessity. This necessity is discrimination. As Nairn rightly argues, "cultures...depend upon conflicts unsustainable without borders". Contrasts and distinctions are internal to any logic of identity, as Balibar similarly suggests; "the very representation of the border is the precondition for any definition". Once identity is philosophically understood as differential and not self-sufficient, globalisation raises a very modernist dilemma. How to make the very diversity (of choices, cultures, of the new) that modernisation and globalisation make possible, resist the paralysing repetitive logic of what Walter Benjamin terms the 'ever-same' (i.e. the temporality of the contemporary)?
  • The mythological language of nationalism asserts an enduring order, paradoxically so inasmuch as the precise origin or origins of any nationalist discourse remain a shrouded mystery. Myth, as structurally detached from historical or circumstantial origin, becomes a vehicle of interpretation and pathos, splitting into a potentially infinite number of manifestations in each 'national' subject (where each standardised narrative is appropriated as a personal one).
  • By arguing the case for global modernity in the form of the nation-state, however, one faces the immediate problem that modernity is almost unthinkable without capitalism (despite any such attempt to render modernity as a democratising force tied to a conception and experience of time).
  • Although the European tradition has established laws and institutions (including the nation-state) that remain significantly flawed, these still provide a democratic logic that guarantees the possibility of revision, of perfectibility, of the future. If the nation-state can embody a heterotopic space that permits identification through processes of willed negotiation and division, guaranteeing the possibility of the present to always be changed, then it might still serve as a tool for resistance.
Arabica Robusta

ZNet |Activism | Online Activism 2.0: Movement Building - 0 views

www.zmag.org/...showarticle.cfm

shared by Arabica Robusta on 16 Apr 08 - Cached
  • Another successful story was my experience organizing against sweatshops with the Notre Dame Progressive Student Alliance as part of the United Students Against Sweatshops network. We were adequately connected to the network to model our local campaign on those of other groups – and we won.
    • Arabica Robusta
      Arabica Robusta on 16 Apr 08
       
      It is critical, in the context of sweatshops, petroleum corporations and so on, to concentrate movement strategies on the global level. In this case, the connections (or lack of connections) with international sweatshop organizations should be more explicit.
tony curzon price

Blogs help drive Jena protest -- chicagotribune.com - 0 views

www.chicagotribune.com/...ena_blog_web19,0,1970628.story

activism blog

shared by tony curzon price on 29 Sep 07 - Cached
  • The blogs also serve as watchdogs over more traditional civil rights groups. When the NAACP first began featuring the Jena case on its Web site and claimed to be soliciting contributions for the teens' legal defense, it was a black blogger who quickly pointed out that the donation link directed visitors to the generic NAACP fundraising page, with no way for donors to direct their funds to the Jena defendants.
  • tony curzon price on 29 Sep 07
     
    blog activism fro jena 6
    organisations piggy-backing on blogosphere

tony curzon price

Reviving the Invisible Hand: The Case for Classical Liberalism in the Twenty-first Cent... - 0 views

www.independent.org/...article.asp

economics religion

shared by tony curzon price on 26 Sep 07 - Cached
  • One of Lal’s most significant contributions to economic science is his recognition of cosmology as a factor endowment. This recognition enriches institutional theory by explicitly introducing religion and superstition into institutional settings and further illuminates the problems of path dependency. There have been great civilizations in the past, but none produced the Promethean growth that came with capitalism. The older agrarian civilizations grew extensively to the limits of their natural resources, but they lacked the innovation and creativity for the kind of intensive growth that capitalism generated. The reason for this lack is not that our ancestors had no instinct for enterprise, but that they were constrained by social norms and communal bonds and, as Lal asserts, by prevailing cosmological beliefs that suppressed individualism.
  • The second papal revolution occurred when Pope Gregory VII asserted the power of the church over that of the king or the emperor in the eleventh century. Lal argues, following Harold J. Berman (Law and Revolution [Cambridge, Mass.: Harvard University Press, 1983]), that this revolution set in place all the legal concepts and institutions needed for commerce.
  • tony curzon price on 26 Sep 07
     
    economic impacts of religion and vice versa - by Indian economist
tony curzon price

AlterNet: Sex and Relationships: Pornography and the End of Masculinity - 0 views

www.alternet.org/...62833

pornography violence

shared by tony curzon price on 23 Sep 07 - Cached
  • As is often the case, this paradox can be resolved by recognizing that one of the assumptions is wrong. Here, it's the assumption that U.S. society routinely rejects cruelty and degradation. In fact, the United States is a nation that has no serious objection to cruelty and degradation. Think of the way we accept the use of brutal weapons in war that kill civilians, or the way we accept the death penalty, or the way we accept crushing economic inequality. There is no paradox in the steady mainstreaming of an intensely cruel pornography. This is a culture with a well-developed legal regime that generally protects individuals' rights and freedoms, and yet it also is a strikingly cruel culture in the way it accepts brutality and inequality.The pornographers are not a deviation from the norm. Their presence in the mainstream shouldn't be surprising, because they represent mainstream values:
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